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Answer: That is a noble approach (see Living the Halachic Process II, A-5 on whether vatikin or a minyan has a greater impact). The gemara (Berachot 9b, see Tosafot ad loc.) considered it a rare feat to do vatikin precisely. While we have clocks and sunrise tables, it is still difficult because: most round to the minute; there are machlokot how to determine sunrise when there are topographical differences between one’s locale and the horizon or between his location and the one in the city used for the table. For this reason, Rav Moshe Feinstein (cited by Tefilla K’hilchata 3:(34)) prefers tefilla with a minyan to an attempted tefilla k’vatikin.
There are many levels of preference for morning Kri’at Shema (=KS) and SE. The consensus of poskim (see Shulchan Aruch, Orach Chayim 58:1) is that vatikin as practiced is an ideal way to daven and succeeding in being precise is a bonus (see above). (It is unclear what is considered precise and close enough to be vatikin, respectively.) Beyond that, the gradations are, for KS (from best to worst) – after misheyakir (50-60 minutes before netz) (Shulchan Aruch, OC 58:1-3); between netz and sof z’man KS; soon after alot hashachar. Regarding tefilla – clearly after netz before sof z’man tefilla; clearly before netz; soon after alot hashachar; after four hours into the day.
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The gemara (Berachot 9b) praises vatikin because "they would finish [KS and its berachot] with sunrise, so that they would have the beracha of geula next to tefilla and their tefilla ends up in the day." It continues that this fulfills "they will fear You with the sun" (Tehillim 72:5). Most commentaries (including Rabbeinu Yona) understand that this puts stress on tefilla being soon after the sun appears, and this is the main reason to finish KS at that time. Furthermore, the gemara in Yoma (37a) tells that when the sun made the chandelier in the Beit Hamikdash courtyard sparkle, the masses of people knew it was time for KS. Tosafot (Berachot 9b) says that this refers to those who did not know how to time vatikin. Rabbeinu Tam (Tosafot, Yoma 37b), though, learns from here that the best time for KS is actually right after netz, to be followed by SE, and that "vatikin" is less preferred. He views the pasuk in Tehillim as going on KS. We do not pasken like Rabbeinu Tam. Tosafot (ibid.) posits that it is better for one who cannot implement vatikin to do KS and SE after netz, as vatikin’s proponents agree that KS is fully acceptable then.
Furthermore, the Shulchan Aruch (OC 89:8) views SE before netz as before its time and not justified without a good reason (see Be’ur Halacha to 89:1). The Pri Chadash (ad loc.) argues that if one misses the special level of vatikin, there is no difference between tefilla before and after netz. The Shulchan Aruch’s opinion is more accepted, and there is much discussion as to whether it is better do daven with a minyan before netz or without one after netz (see Piskei Teshuvot 89:4).
Finally, while there may be some value in reciting birchot KS at the time of KS (see Mishna Berura 58:1), it is not critical (see Rama, OC 46:9; Mishna Berura 46:31). This is especially so if one has almost finished them and is waiting near "… ga’al Yisrael," which connects to SE (see Tefilla K’hilchata 3:24; Yisrael V’hazemanim II, 7). Therefore, if you are just a couple minutes late, KS was said at its best time.
Based on the above, when one has a choice, it is better to be off by being late than earlier than the precise vatikin. However, the minhag is to follow one’s best information without worrying that it might be an inexact vatikin, which likely counts as vatikin.
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Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
